-Look at the multifaceted nature of the May 4th Thought from one side.
Zhang chuntian
In the history of modern thought and literature in China, "Nora" is an unavoidable existence. Focusing on several "Nora" incidents in reality, this paper discusses intellectuals' attitudes and views on women's liberation. Express the ideal creation of "new women" in the public space where women's issues are discussed. It also reveals the differences of knowledge groups and the internal cracks of the Enlightenment.
1965438+June 2008 "New Youth" Volume 4, No.6 "Ibsen", in Hu Shi's words, is "introducing Ibsen to China with great fanfare". The so-called "boasting" not only means that several of Ibsen's plays are translated into Chinese and published at the same time, and a foreign writer is introduced for the first time in this popular famous magazine, but also refers to the promotion and popularization in the form of carefully designed "special issues". More importantly, this translation and introduction has the function of classicalizing Ibsen, and established Ibsen's position as an important ideological, cultural and literary resource. Nora closed the door with a bang, and Ibsen's call to "save yourself" greatly shocked the intellectual youth in China at that time. It has become a fashion to strive to be "Nora". Many Nora-style new women are "inappropriate dolls" and "strive for independent personality". They rebelled against the family, challenged the feudal marriage system and pursued self-reliance with practical actions. Several "Nora" incidents in reality have directly pushed the issue of women's liberation to the center of public opinion. However, the inconsistent reaction of intellectuals also exposed the multifaceted nature of the May 4th thought.
"Li Chao incident" is the most prominent one. 1965438+In August, 2009, Li Chao, a female student from Guangxi in Beijing Normal University for Nationalities, died of illness. Li Chao's parents died young. She felt that "there was no point in living in her hometown", and at the same time, in order to avoid high-pressure marriage, "I was so angry that I had to go out to study". First I went to Guangzhou, then I came to Beijing, and I entered the National Higher Women's Normal School. But her family opposed this choice and cut off her financial resources. "He is not strong enough to get everything he wants, so he is prone to get sick." In the end, he died of poverty and disease at the age of 24. Without even asking, her brother thought that Li Chao deserved to die [1] (Volume II, P582-59 1).
At that time, this matter received great attention from the intellectual community. 165438+1October 19-26, Beijing Morning Post published "Notice of Ms. Li Chao's Memorial Meeting" for publicity. 165438+1On October 30th, Beijing academic circles held a grand memorial service for Li Chao in Women's Normal University. Participants "about * * * more than a thousand men and women", "the venue space is not big, and there are more than 300 poems and couplets". Cai Yuanpei, Hu Shi, Chen Duxiu, Jiang Menglin and Li Dazhao, five special guest speakers, "all arrived as scheduled, all incisive and full of sadness. They all lamented the cruelty of the old family and expressed sympathy for the struggling young women. " Liang Shuming, Huang Rikui, Luo Jialun, Zhang, Ms. Sun and Ms. Tao Xuan also delivered speeches respectively. [2] Therefore, "this gathering is to commemorate Li Chao. In fact, it can also be called a speech conference on women's issues. "
At the meeting, the biography of Li Chao written by Hu Shi was distributed and serialized in the morning paper for three days. Hu Shi said that after reading the letters compiled by friends after Li Chao's death, "I feel that the life story of an unknown short-lived woman is of great value. Not only can his personal ambition make people pity and admire, but all the difficulties he encounters can attract national attention and discussion. " [4](P 12-25) Biography of Li Chao describes in detail the process of Li Chao's study and being trapped. Finally, four questions are raised from Li Chao's fate: "patriarchy", "women's education", "women's right to inherit property" and "having a daughter is not an heir". Hu Shi continued his criticism of patriarchal clan system and pointed out two practical difficulties faced by women's liberation-women's education and property inheritance rights. Li Chao wanted to go to Guangzhou to study, but her brother thought that the woman next door "had never been far away" and refused. Li Chao's parents have no children, and his property is inherited by his adopted son. As a daughter, Li Chao has no inheritance right, can't be independent economically, and even her study is restricted. In Hu Shi's view, Li Chao's "life experience can be used as a portrayal of countless women in China, as the research data of family system in China, as the starting point of studying women's issues in China, and as an important victim in China's feminist history" [1](P59 1).
Hu Shi wrote Biography of Li Chao to discuss women's issues, which was not an accidental whim. After Ibsen's introduction, Hu Shi made many speeches on women's liberation. 19 18 In September, he gave a speech at Beijing Women's Teachers College, and continued to give full play to Ibsen's intention of showing personality, enumerated the situation of American women enjoying education, engaging in social undertakings and participating in political activities, and praised their outlook on life and spirit of "self-reliance". On the issue of treating women's "chastity", Hu Shi deliberately mentioned "Nora":
The so-called "chastity" of ordinary people probably refers to what Mr. Zhou Zuoren called "loyalty", what I called "truth" and what Mr. Zhou called "monogamy". But the concept of personality is sometimes not limited to this. Mr. Wang used Ibsen's Nora as an example many times. In other words, in this play, Hao Ermao did not violate the morality of "chastity" for Nora. Nora ran away from home, not for chastity, but for personality. This shows that the problem of personality goes beyond the problem of chastity. [5]
Hu Shi took Nora as an example to prove that the concept of personality is "beyond the scope of the concept of' chastity' in the hearts of ordinary people".
When it comes to "chastity" and the broader issue of women's liberation, Hu Shi still pays attention to equality and self-improvement. 19 19 Shanghai Weekly Review contributed to Hu Shi with the theme "Where does women's liberation begin?" Hu Shi replied: "Women's liberation should begin with women's liberation, and there is no other way." The first is the liberation of women's education. "Whether it is a middle school or a university, men and women are in the same school, so that they have the same preparation and have the same life." He also suggested that universities ban women [1] (volume 1 1). 1922, he gave a speech in Anqing, and still marked "self-reliance" and "independent spirit" as the essence of women's liberation [6].
During the May 4th Movement, Hu Shi once pointed out that "nowadays people love to talk about' liberation and transformation'", "liberation is not the liberation of the whole system", "liberation is the liberation of this system, the liberation of this idea, and the liberation of this person, which is bit by bit" [7]. On the issue of women's liberation, he obviously holds such an attitude. He believes that the goal of feminism can only be achieved by solving specific problems such as women's chastity and education, and empty talk about "ism" can't solve these problems. He has always been concerned about women's individual consciousness. As long as this consciousness is awakened, as long as there is Nora's "running away" action, all kinds of female "problems" will always "evolve bit by bit"
Cai Yuanpei said in his speech at Li Chao's memorial service that he agreed with everything Hu Shi said in Li Chao's Biography, but he was "partial to women". "But I want to be in the same position as Ms. Li. I don't know how many people there are. Not only women, but also men. There are many such tragedies. " Cai Yuanpei put forward three solutions: "The first one is to solve economic problems". "If we change the current economic organization, implement the principle of each according to his ability and each taking what he needs, and there are people like Ms. Li who are eager to learn, what are the obstacles?" "The second is to take a step back and solve the education problem", mainly to reform the education system. "Anyone with secondary education or above can listen to it at will, without spending money. So what are the obstacles for anyone who is as eager to learn as Ms. Li to ask for study? " "The third step is to take a step back and solve the education problem alone", that is, to establish a certain education fund and help students who have no money with interest [8]. On the issue of women, Cai Yuanpei focused on the reform of the education system. The three plans of "one retreat and then retreat" prove that he also tends to "reform the problem bit by bit"
However, Chen Duxiu's concern is different. In his speech, Chen Duxiu attributed the root cause of Li Chao's tragedy to the persecution of the social system: "Ms. Li Chao's death was forced by the social system. ..... Social system, the old always oppress the young, the men always oppress the women, and the strong always oppress the weak. Ms. Li suffered misfortune and died for it. At the same time, Ms. Zhao from Hunan also died. " [9] Then, he reviewed the relationship between marriage system and private property system in history. It is under private ownership that women become prisoners of men and lose their right to inherit property and personal autonomy. Therefore, "the urgent problem to be solved today is not the confrontation between men and women, but the cooperation between men and women." * * * Work together to root out this evil root and get rid of such bad habits, such as Ms. Li's tragedy, and we will never see it again. "
More than a month later, Chen Duxiu published "Male System and Inheritance System" in "New Youth", which gave a more detailed play to his speech. He analyzed the social factors behind the incident:
Ms. Li's brother is ruthless. But I don't think it's entirely his fault. I have two questions about the social system: (1) If the inheritance system is abolished and all the inheritance goes to the public except the adult education expenses of the immediate children, will Ms. Li die of economic oppression? (2) If the male system is not the basic standard used to formulate legal customs, Ms. Li Can will certainly inherit the inheritance. So, will she die of economic oppression? Ms. Li's death, we can say: it is not a personal problem, it is a social problem, and it is a major social problem. [10] (Random Thoughts 83 Male System and Inheritance System)
Chen Duxiu believes that women's liberation needs to be realized in the process of solving the unequal social system. Compared with Hu Shi's emphasis on ethical innovation, Chen Duxiu emphasized the change of social system (especially legal and economic system). He criticized the idea of "solving problems one by one": "Women's issues, such as education, occupation and communication, cannot be discussed piecemeal, and socialism is the only policy." Chen Duxiu believes that "socialism can not only solve women's problems, but also solve all problems" [11] (p104-106). Moreover, unlike Hu Shi's reservation of "liberating the unified system", Chen Duxiu always insists on the positive value of "liberation":
Liberation is the opposite of suppressing the bottom, and it is also the alias of the free bottom. Modern history is a history of liberation. People treat monarchs and nobles, slaves treat their masters, laborers treat capitalists, women treat men, and new ideas treat old ideas. On the one hand, the new religion is still suppressing the old religion, on the other hand, it demands freedom and liberation. [10] (hakuouki zuisouroku 83 liberation)
Li Dazhao also delivered a speech at Li Chao's memorial service. His speech was not published in the newspaper, so there is no way to know what he said that day. However, from a series of articles on women's liberation published by Li Dazhao before and after the May 4th Movement, we can still grasp his views and tendencies. Li Dazhao regards women's liberation as a part of modern democratic spirit: "Women's liberation is closely related to democracy. Only with women's liberation can real democracy be realized. Democracy without women's liberation is definitely not true democracy. If we want real democracy, we must demand women's liberation. " [12] He pointed out that under the current situation in China, "launching the women's liberation movement first" and popularizing "women's spirit of peace and beauty" can further promote the transformation of China society from an authoritarian society to a democratic society.
In "Women's Issues after World War II", Li Dazhao explained the modern democratic spirit: "Even everyone in an organization, regardless of race, attribute, class and region, has equal political, social, economic and educational opportunities, develops personality and enjoys rights". Li Dazhao clearly introduced the dimension of class in women's liberation: "The feminist movement still has the nature of class." He analyzed the political demands of British women after winning the right to vote, but "this is the most direct issue related to middle-class women, and has nothing to do with working-class women who have no property and no education." The rights of middle-class women cannot be said to be the liberation of all women. Only "proletarian women" have been liberated, and that is the liberation of all women. His own "radical solution" to women's problems is: "On the one hand, we should combine the strength of all women and break the social system of men's arbitrariness; On the one hand, we must cooperate with proletarian women all over the world to break the authoritarian social system of the proletariat (including men and women). " [13] In other words, the adjustment of class relations is the key to solving women's problems. Li Dazhao's understanding clearly reflects the influence of Marxism-Marxism insists that women's material dependence on men is the root of gender inequality in social relations; It also stems from his emphasis on the experience of Soviet Russia after the revolution.
Liang Shuming objected to Chen Duxiu's statement. He thinks that Chen Duxiu neglected to stimulate women's self-awareness: "It is necessary for us to preserve our possession. In addition to this negativity, can we have a positive way? " ..... The demand for freedom is not the advantage and cheap demand of computing freedom. I asked because I felt insecure. I hope everyone's struggle comes not from the former but from the latter. "It is not knowledge, but desire and emotion that are the fundamental driving force for action. Therefore, the way to let women feel their problems first is to "cultivate emotions." "Emotion is the opponent of possessiveness. If you can enrich your emotions, then possessiveness will spread everywhere. "Chen Duxiu's' saving human possession' is only a negative way, while' cultivating and exerting emotions' is a positive way [15]. Liang Shuming also talked about this situation at the memorial service, indicating that women's awareness of their own problems is particularly necessary:
All the people present were men, and most of the women came from our school ... The women in Beijing didn't come to see Ms. Li, but went to the streets in fancy clothes. Many women do not demand women's liberation. This is all numbness. Numbness is standing on the opposite side of emotion. With urgent requirements, we will naturally find ways to solve them. [ 15]
Sun, an alumnus who spoke later, did not fully agree with Liang Shuming's point of view. She pointed out: "when feelings happen, we must be very clear about the truth of one thing before it can happen." When we say that society is not good, we must first know what the social system is, and then we can distinguish right from wrong. " The ability to judge right and wrong depends on education. If a person has no education, he has no knowledge and poor judgment. Only when there is education can it happen consciously: "So we demand equality between men and women, and we must first demand equality in education. If a woman wants to be active in society, she must first have this ability and knowledge. " [16] Otherwise, liberation will always stay in the slogan stage of a few people. Jiang Menglin's speech emphasized that the memorial service was "a memorial service for the spirit of struggle". He praised Li Chao for "sacrificing his life for the struggle; Died in the battlefield and died gloriously "; And "ordinary rich women, dressed in red and green, show off in the car, they regard life as a game", losing the original meaning of life [16] (Mr. Jiang Menglin's speech).
In speeches commemorating Li Chao, many people mentioned "Ms. Zhao from Hunan", referring to Zhao Wuzhen, a young woman from Changsha, Hunan. 1919165438+1October 14 She committed suicide on her wedding day in order to resist her parents' arranged marriage [17]. The next day, Changsha Ta Kung Pao reported on The Tragedy of the Bride's Suicide, and commented on the column with the Record, feeling "Alas, the old-fashioned marriage is a tragedy. In the 20th century when civilization evolved, how can you allow yourself to be immune and poison society? " . In the following days, it was reported continuously, which triggered a big discussion from all walks of life. Within a month, Mao Zedong published nine commentary articles in Changsha Ta Kung Pao, discussing the issue of women's liberation from the "Zhao Wuji Incident" and encouraging young people to reform the disadvantages of the marriage system in many ways. Mao Zedong analyzed the circumstances that forced Zhao Wuzhen to die-there was a "three-sided iron net" surrounded by her mother's family, her husband's family and society. "In short, these three-sided iron nets are rooted in society ... which may kill Ms. Heqian, Ms. Sun and Ms. Li. Mao Zedong found that "the corruption of the marriage system and the darkness of the social system are behind this incident", so he had to shout "all evils in society". In his view, the marriage system is fundamentally determined by the economy: "(before modern times) I didn't know the sacred truth of love." Between men and women, love is only subsidiary and central, or in the economy, which is dominated by capitalism. " Mao Zedong's exposition shows the ideological tendency of linking women's liberation with economic system reform.
In the face of arranged marriage, Zhao Wuzhen committed suicide, while another young woman in Changsha, Li Xinshu, chose to run away from home. /kloc-in the spring of 0/920, Li Xinshu resolutely left and went to Beijing to work and study. She made a public statement in the newspaper: "I am determined to respect my personal personality, actively fight against the environment and March into a bright life." [19] Li Xinshu's actions gave young people unprecedented encouragement:
Now that Ms. Li Xinshu is gone, she has an indomitable spirit and a struggling life, breaking the barriers of family habits and famous religions together. Her thorough understanding of new ideas, her outlook on life, her positive practices, her practical courage and her influence can give them all kinds of consciousness in the old society; New Youth can give us a good lesson, which is more important, ambitious and practical than what happened in Zhao Nvshi. [20]
Li Xinshu's departure is no less than a replica of Nora's departure in reality. In fact, she was really influenced by Ibsen and Nora. In a letter to Hu Shi, she talked about the reasons for running away from home: "First, my parents want to force me to follow others. Secondly, since I read five volumes of New Youth magazine, I am not satisfied with my environment. This was all last autumn. Later, because the wedding day was approaching, I couldn't escape, so I had to take the best plan and venture to Beijing alone. " [2 1](P82) Thus, the enlightenment of "Nora" to women at that time. After Li Xinshu arrived in Beijing, he was introduced by Li Jinhui and found Hu Shi. Hu Shi gave her some financial aid to treat her eye diseases before preparing for school, and showed her support for escaping from Nora with practical actions.
Li Chao's death, Zhao Wuji's suicide, and Li Xinshu's departure are synchronized with Nora's spread in China. Intellectuals reacted quickly to the "Nora" incident in these social realities. On the issue of "opposing the old morality and advocating the new morality", they can be described as cooperating closely. The frequent "Nora" incident and the reaction of intellectuals not only promoted the idea of women's liberation, but also highlighted the particularity and arduousness of women's liberation in China. Through their speeches on the "Nora" incident, intellectuals created a public space to speak and discuss women's issues; In the discourse practice of women's liberation, they participated in shaping the ideal "new woman". More importantly, the discourse of women's liberation is linked with the appeal of enlightenment, which represents the modern cultural imagination and identity in the minds of intellectuals. Intellectuals' exposition on women's liberation reflects their thinking on how to transform China society or how to modernize China in the transitional period. In the multiple voices of symphony and noise, the differences of intellectual groups and the internal cracks of the Enlightenment gradually emerged.